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Tempo por vi Brili, en 2025! “Time for you to Shine, in 2025!” & FTWMI: Gravas kiel ni diras, aŭ ne diras, kio estas en niaj koroj! “How we say, or don’t say, what is in our hearts is important!” (the “missing” Monday 12/15 post) December 20, 2025

Posted by ajoyfulpractice in Books, Changing Perspectives, Chanukah, Food, Healing Stories, Hope, Life, Music, One Hoop, Pain, Peace, Philosophy, Poetry, Religion, Suffering, Tragedy, Wisdom, Writing, Yoga.
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“Feliĉan Zamenhof-tagon!” “Feliĉan Ĥanukoan!” “Feliĉan Feriojn!” (“Happy Zamenhof Day!” “Happy Chanukah!” “Happy Holidays!”) Many blessings to everyone and especially to anyone sustaining kindness, friendship, peace, freedom, understanding, gratitude, and wisdom during Advent and the Nativity / St. Philip’s Fast.

May you be safe and protected / May you be peaceful and happy / May you be healthy and strong! May you be nourished!

This is the “missing” post-practice post for Monday, December 15th. It includes new and re-posted content. The 2025 prompt question was, “For what or for whom are you holding space?” The 2025 BONUS question was, “What is something from your culture you would like to share with others?”  You can request an audio recording of this practice or a previous practice via a comment below or (for a slightly faster reply) you can email myra      (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).

Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.

“Kaj Dio diris: Estu lumo; kaj fariĝis lumo.”

— Genezo – Bereishit – Genesis (1:3), quoted from La Sankta Biblio 1926 (Esperanto Londona Biblio), translated by L. L. Zamenhof1 [Most commonly translated into English as “And God said, ‘Let there be light,’ and there was light.” Transliteration of the Hebrew is “And God said, ‘Light will be,’ and light was.”]

The “bonus question” (above) came at the end of Monday night’s practice, because I think it’s a question that requires a little more thought than the few seconds I offer at the beginning of the practice. Of course, there are always questions I consider — and hope others consider — long after the practice. Some are even questions that, perhaps, we haven’t given much thought to before they are asked — like the questions about culture that have been popping up around me.

You may have also heard these conversations about culture over the last few weeks (or years) and you may or may not have noticed how little we think about culture if we are not studying it. Culture, however, is very much at the heart of story of Chanukah (which started at sunset on Sunday night this year) and Zamenhof Day (which is celebrated annually on December 15th).

“Lundo estis la unua tago kaj dua nokto de Ĥanuka — kaj mi deziras al vi pacon en Esperanto.”

— “Monday was the first day and second night of Chanukah — and I’m wishing you peace in Esperanto.”

For Those Who Missed It: The following was originally posted in 2021 and updated in 2024.

“La okulisto skribis post noktmezo.
Kiam la homa gefrataro pacos?
Kia mistera manko, kia lezo
duonblindigas? Kiu ĝin kuracos?
Kaj kion povas fari unuopa
malriĉa homo por homar’ miopa?”

“The ophthalmologist wrote after midnight.
When will the human brotherhood be at peace?
What a mysterious lack, what an injury
half blind? Who will cure it?
And what can be done individually
poor man for myopic humanity?”

— quoted (in Esperanto and English) from the poem “La Okulisto” (“The Ophthalmologist”) in Eroj (Items) by Marjorie Boulton

What does culture mean to you? Specifically, what does your culture mean to you? And, when I speak of “your culture,” do you think of how you identify yourself or how others identify you (even if certain things don’t apply to you)? Do you think of something specific and personal to you or something related to the dominant culture around you? Of course, it could be all of the above — because, let’s be real, most of us live bi-cultural (or multi-cultural) lives. Most of us exist in a place where cultures overlap. We move in and out of corporate and other institutional cultures — including school and religious cultures – as well as the cultures of our people and our nations or states.

But, again, what do I mean by culture?

Modern dictionaries include the following definitions (for the noun):

  1. the arts and other manifestations of human intellectual achievement regarded collectively.
  2. the customs, arts, social institutions, and achievements of a particular nation, people, or other social group.
  3. the cultivation of bacteria, tissue cells, etc. in an artificial medium containing nutrients.
  4. the cultivation of plants.

Noah Webster’s (intentionally American) 1828 dictionary focuses on the word as it’s related to agriculture and physical labor, with the second definition highlighting that it can be “The application of labor or other means to improve good qualities in, or growth; as the culture of the mind; the culture of virtue.”

So, culture could be work intended to improve what it means to be a good human. Got it. Except…it still doesn’t completely answer the question. It also doesn’t explain why “culture” seems to create so much conflict.

“La okulisto verkis kaj parolis,
tradukis, organizis. Kaj la skvamoj
de kelkaj okulparoj jam forfalis,
la antaŭjuĝoj, timoj kaj malamoj.”

“The ophthalmologist wrote and spoke,
translated, organized. And the scales [of]
some eyes have already fallen off,
the prejudices, fears and hatreds.”

— quoted (in Esperanto and English) from the poem “La Okulisto” (“The Ophthalmologist”) in Eroj (Items) by Marjorie Boulton

When most people think about “culture,” they think about behavior. They think about rituals, traditions, laws, expectations, and belief systems. They think about celebrations and the way people mark milestones. They think about clothes, music, and food. All the things that might seem strange to an outsider (or even an insider who has forgotten, or never learned, the underlying meanings of their customs). Focusing on that sense of strangeness can become a form avidyā (“ignorance”) that leads to suffering.

When we focus on the strangeness of something (or someone) we sometimes miss the things we have in common. When we miss our commonalities, we may all miss out on the opportunity to appreciate what makes us unique. That’s one of the reasons it’s so important to share experiences. Shared experiences can become part of our culture and part of our cultural understanding. For instance, when we break bread with people — especially people we view as (culturally) different from us — we gain some awareness and appreciation of the things we have in common. As David Chang has pointed out in his Netflix series Ugly Delicious, every culture has some kind of dumpling… stir fry… casserole (even if they call it hot dish). People from different cultures may even use similar spices, just in different ways. Or, maybe we just call the spice something different.

Which brings me to one aspect of culture that I left out: language (and how we think, based on the language we use).

Many of the world’s languages share roots. However, those shared roots are not on the mind of the average person when they encounter a language that is foreign to them. If someone doesn’t speak a certain language, they may not take the time to figure out what they can understand based on what they know about their own language. They may not consider that their brain actually has the ability to glean some meaning, based on context, because it’s been cultured (i.e., cultivated). In doing so, they may miss out on the opportunity to make a friend or clear up a misunderstanding.

The following was originally part of a post from December 15, 2020. You can read the original context here.

“Tio, kio malamas vin, ne faru al via ulo. Tio estas la tuta Torao; la resto estas la klarigo. Nun iru studi.”

“That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation. Now go and study.”

— quoted from the story of Hillel the Elder “[teaching] the meaning of the whole Torah while standing on one foot,” in Esperanto and in English  

Because it is Zamenhof-tagon (Zamenhof Day), mi deziras al vi pacon en Esperanto. (I wish you peace in Esperanto.)

Born December 15, 1859, in a part of the Russian Empire that is now Poland, Dr. L. L. Zamenhof was a Polish-Jewish ophthalmologist and polyglot. He was born into a Lithuanian-Jewish family that spoke Russian and Yiddish, but his father taught German and French — so he learned those languages, as well as Polish, at a young age. Eventually, he would also master German; have a good understanding of Latin, Hebrew, French, and Belarusian; and basic knowledge of Greek, English, Italian, Lithuanian, and Aramaic. At some point, he also studied Volapük, a constructed language created by Johann Martin Schleyer (a German Catholic priest).

The diverse population in his hometown and his love of language exposed Dr. Zamenhof to different cultures and also to the schisms (and wars) that developed between cultures. He imagined what the world would be like without conflict, especially conflict that arose from misunderstandings that he saw were the result of miscommunication. He thought that if people could more easily understand each other they would have a better chance of avoiding and/or resolving conflict. In 1873, while he was still a schoolboy, the future eye doctor started developing Esperanto, a constructed language that he called “Lingvo internacia” (“international language”).

Dr. Zamenhof continued his work even as he studied medicine and began working as a doctor. Eventually, he self-published his work (with a little help from his then future father-in-law) under the pseudonym “Doktoro Esperanto” or Doctor Hopeful. He continued to write and translate grammar books in various languages, including Esperanto, and also to look for solutions to oppression and nationalism. He explored various religions and social movements — he even wrote about humanitarianism or humanism (“homaranismo” in Esperanto), based on the teachings of Hillel the Elder. But, he kept coming back to the concept of language as a unifier.

Promoting the language and the idea behind the language would be Dr. Zamenhof’s legacy — a legacy that lived on through his wife (Klara) and their children. Even though the Zamenhof children, as adults, were killed during the Holocaust, along with millions of others, the language lived on. There are currently at least a thousand native speakers of Esperanto, worldwide, and millions who have some working knowledge of the language.

Ni ne estas tiel naivaj, kiel pensas pri ni kelkaj personoj; ni ne kredas, ke neŭtrala fundamento faros el la homoj anĝelojn; ni scias tre bone, ke la homoj malbonaj ankaŭ poste restos malbonaj; sed ni kredas, ke komunikiĝado kaj konatiĝado sur neŭtrala fundamento forigos almenaŭ la grandan amason de tiuj bestaĵoj kaj krimoj, kiuj estas kaŭzataj ne de malbona volo, sed simple de sinnekonado kaj de devigata sinaltrudado.”

“We are not as naive as some people think of us; we do not believe that a neutral foundation will make men angels; we know very well that bad people will stay bad even later; but we believe that communication and acquaintance based on a neutral basis will remove at least the great mass of those beasts and crimes which are caused not by ill will, but simply by [misunderstandings and forced coercion.]”

— quoted from a speech by Dr. L. L. Zamenhof to the Second World Congress of Esperanto, August 27, 1906

There is no playlist for the Common Ground Meditation Center practices. 

An Esperanto-inspired playlist is available on YouTube and Spotify. [Look for “12152021 Feliĉan Zamenhof-tagon!”]

Esperanto music can be found in a lot of different genres, including folk music, rap, reggae, rock, rap, and orchestral music. This playlist features music by David Gaines, an American classical composer and Esperantist. He has served on the advisory board of the Esperantic Studies Foundation; is the Honorary President of the Music Esperanto League; and “won First Prize at the 1995 World Esperanto Association’s Belartaj Konkursoj (competitions in the field of Belles lettres).” His work incorporates Esperanto poetry and the quest for peace.

Eta regaleto (A little treat) on the YouTube playlist.
https://youtu.be/W8WVKE8OZeI?si=kaSsdfb9SAZeX6VX

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.

White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

NOTE: 1Dr. L. L. Zamenhof completed his translation of the Hebrew Bible (Masoretic Text) in March 1915; however, publication was delayed because of World War I and Dr. Zamenhof ’s death in 1917. Priscilla Hannah Peckover and Algerina Peckover, two English Quaker sisters, financed the publication of the 1926 (Esperanto) Londona Biblio, which combined Dr. Zamenhof’s translation of the (Christian) Old Testament with a revised version of the (Christian) New Testament, previously translated by a British team of scholars (in 1910, published in 1912).

I will offering in-person classes during January 2026. Click here for more details and to reserve your spots now. Let’s start the 2026 together!

### pacon / peace ###

FTWMI: Gravas kiel ni diras, aŭ ne diras, kio estas en niaj koroj! “How we say, or don’t say, what is in our hearts is important!” December 15, 2024

Posted by ajoyfulpractice in Books, Changing Perspectives, Food, Healing Stories, Hope, Life, Music, One Hoop, Pain, Peace, Philosophy, Poetry, Suffering, Tragedy, Wisdom, Writing, Yoga.
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“Feliĉan Zamenhof-tagon!” “Feliĉan Feriojn!” (“Happy Zamenhoff Day!” “Happy Holidays!”) Many blessings to everyone and especially to anyone sustaining kindness, friendship, peace, freedom, understanding, gratitude, and wisdom.

May you be safe and protected / May you be peaceful and happy / May you be healthy and strong! May you be nourished!

For Those Who Missed It: The following was originally posted in 2021. Some formatting, links, and class details have been updated or added.

“La okulisto skribis post noktmezo.
Kiam la homa gefrataro pacos?
Kia mistera manko, kia lezo
duonblindigas? Kiu ĝin kuracos?
Kaj kion povas fari unuopa
malriĉa homo por homar’ miopa?”

“The ophthalmologist wrote after midnight.
When will the human brotherhood be at peace?
What a mysterious lack, what an injury
half blind? Who will cure it?
And what can be done individually
poor man for myopic humanity?”

— quoted (in Esperanto and English) from the poem “La Okulisto” (“The Ophthalmologist”) in Eroj (Items) by Marjorie Boulton

What does culture mean to you? Specifically, what does your culture mean to you? And, when I speak of “your culture,” do you think of how you identify yourself or how others identify you (even if certain things don’t apply to you)? Do you think of something specific and personal to you or something related to the dominant culture around you? Of course, it could be all of the above — because, let’s be real, most of us live bi-cultural (or multi-cultural) lives. Most of us exist in a place where cultures overlap. We move in and out of corporate and other institutional cultures — including school and religious cultures – as well as the cultures of our people and our nations or states.

But, again, what do I mean by culture?

Modern dictionaries include the following definitions (for the noun):

  1. the arts and other manifestations of human intellectual achievement regarded collectively.
  2. the customs, arts, social institutions, and achievements of a particular nation, people, or other social group.
  3. the cultivation of bacteria, tissue cells, etc. in an artificial medium containing nutrients.
  4. the cultivation of plants.

Noah Webster’s (intentionally American) 1828 dictionary focuses on the word as it’s related to agriculture and physical labor, with the second definition highlighting that it can be “The application of labor or other means to improve good qualities in, or growth; as the culture of the mind; the culture of virtue.”

So, culture could be work intended to improve what it means to be a good human. Got it. Except…it still doesn’t completely answer the question. It also doesn’t explain why “culture” seems to create so much conflict.

“La okulisto verkis kaj parolis,
tradukis, organizis. Kaj la skvamoj
de kelkaj okulparoj jam forfalis,
la antaŭjuĝoj, timoj kaj malamoj.”

“The ophthalmologist wrote and spoke,
translated, organized. And the scales [of]
some eyes have already fallen off,
the prejudices, fears and hatreds.”

— quoted (in Esperanto and English) from the poem “La Okulisto” (“The Ophthalmologist”) in Eroj (Items) by Marjorie Boulton

When most people think about “culture,” they think about behavior. They think about rituals, traditions, laws, expectations, and belief systems. They think about celebrations and the way people mark milestones. They think about clothes, music, and food. All the things that might seem strange to an outsider (or even an insider who has forgotten, or never learned, the underlying meanings of their customs). Focusing on that sense of strangeness can become a form avidyā (“ignorance”) that leads to suffering.

When we focus on the strangeness of something (or someone) we sometimes miss the things we have in common. When we miss our commonalities, we may all miss out on the opportunity to appreciate what makes us unique. That’s one of the reasons it’s so important to share experiences. Shared experiences can become part of our culture and part of our cultural understanding. For instance, when we break bread with people — especially people we view as (culturally) different from us — we gain some awareness and appreciation of the things we have in common. As David Chang has pointed out in his Netflix series Ugly Delicious, every culture has some kind of dumpling… stir fry… casserole (even if they call it hot dish). People from different cultures may even use similar spices, just in different ways. Or, maybe we just call the spice something different.

Which brings me to one aspect of culture that I left out: language (and how we think, based on the language we use).

Many of the world’s languages share roots. However, those shared roots are not on the mind of the average person when they encounter a language that is foreign to them. If someone doesn’t speak a certain language, they may not take the time to figure out what they can understand based on what they know about their own language. They may not consider that their brain actually has the ability to glean some meaning, based on context, because it’s been cultured (i.e., cultivated). In doing so, they may miss out on the opportunity to make a friend or clear up a misunderstanding.

The following was originally part of a post from December 15, 2020. You can read the original context here.

“Tio, kio malamas vin, ne faru al via ulo. Tio estas la tuta Torao; la resto estas la klarigo. Nun iru studi.”

“That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation. Now go and study.”

— quoted from the story of Hillel the Elder “[teaching] the meaning of the whole Torah while standing on one foot,” in Esperanto and in English  

Because it is Zamenhof-tagon (Zamenhoff Day), mi deziras al vi pacon en Esperanto. (I wish you peace in Esperanto.)

Born December 15, 1859, in a part of the Russian Empire that is now Poland, Dr. L. L. Zamenhof was a Polish-Jewish ophthalmologist and polyglot. He was born into a Lithuanian-Jewish family that spoke Russian and Yiddish, but his father taught German and French — so he learned those languages, as well as Polish, at a young age. Eventually, he would also master German; have a good understanding of Latin, Hebrew, French, and Belarusian; and basic knowledge of Greek, English, Italian, Lithuanian, and Aramaic. At some point, he also studied Volapük, a constructed language created by Johann Martin Schleyer (a German Catholic priest).

The diverse population in his hometown and his love of language exposed Dr. Zamenhof to different cultures and also to the schisms (and wars) that developed between cultures. He imagined what the world would be like without conflict, especially conflict that arose from misunderstandings that he saw were the result of miscommunication. He thought that if people could more easily understand each other they would have a better chance of avoiding and/or resolving conflict. In 1873, while he was still a schoolboy, the future eye doctor started developing Esperanto, a constructed language that he called “Lingvo internacia” (“international language”).

Dr. Zamenhof continued his work even as he studied medicine and began working as a doctor. Eventually, he self-published his work (with a little help from his then future father-in-law) under the pseudonym “Doktoro Esperanto” or Doctor Hopeful. He continued to write and translate grammar books in various languages, including Esperanto, and also to look for solutions to oppression and nationalism. He explored various religions and social movements — he even wrote about humanitarianism or humanism (“homaranismo” in Esperanto), based on the teachings of Hillel the Elder. But, he kept coming back to the concept of language as a unifier.

Promoting the language and the idea behind the language would be Dr. Zamenhof’s legacy — a legacy that lived on through his wife (Klara) and their children. Even though the Zamenhof children, as adults, were killed during the Holocaust, along with millions of others, the language lived on. There are currently at least a thousand native speakers of Esperanto, worldwide, and millions who have some working knowledge of the language.

Ni ne estas tiel naivaj, kiel pensas pri ni kelkaj personoj; ni ne kredas, ke neŭtrala fundamento faros el la homoj anĝelojn; ni scias tre bone, ke la homoj malbonaj ankaŭ poste restos malbonaj; sed ni kredas, ke komunikiĝado kaj konatiĝado sur neŭtrala fundamento forigos almenaŭ la grandan amason de tiuj bestaĵoj kaj krimoj, kiuj estas kaŭzataj ne de malbona volo, sed simple de sinnekonado kaj de devigata sinaltrudado.”

“We are not as naive as some people think of us; we do not believe that a neutral foundation will make men angels; we know very well that bad people will stay bad even later; but we believe that communication and acquaintance based on a neutral basis will remove at least the great mass of those beasts and crimes which are caused not by ill will, but simply by [misunderstandings and forced coercion.]”

— quoted from a speech by Dr. L. L. Zamenhof to the Second World Congress of Esperanto, August 27, 1906

Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, December 15th) at 2:30 PM. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Sunday’s playlist is available on YouTube and Spotify. [Look for “12152021 Feliĉan Zamenhof-tagon!”]

Esperanto music can be found in a lot of different genres, including folk music, rap, reggae, rock, rap, and orchestral music. This playlist features music by David Gaines, an American classical composer and Esperantist. He has served on the advisory board of the Esperantic Studies Foundation; is the Honorary President of the Music Esperanto League; and “won First Prize at the 1995 World Esperanto Association’s Belartaj Konkursoj (competitions in the field of Belles lettres).” His work incorporates Esperanto poetry and the quest for peace.

Eta regaleto (A little treat) on the YouTube playlist.

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.

White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).

Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.

I will offering in-person classes during January 2025. Click here for more details and to reserve your spots now. Let’s start the 2025 together!

### pacon / peace ###

The Vital Importance of Being… (the “missing” Wednesday post w/an excerpt) October 21, 2024

Posted by ajoyfulpractice in Books, Changing Perspectives, Depression, First Nations, Gratitude, Healing Stories, Life, Love, Music, One Hoop, Philosophy, Religion, Sukkot, Wisdom, Writing, Yoga.
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“Chag sameach!” to those celebrating Sukkot! Many blessings to everyone and especially to anyone grateful for friendship, peace, freedom, understanding, and wisdom.

Stay safe! Live well! Hydrate and nourish your heart, body, and mind.

This is the “missing” post for Wednesday, October 16th, which contains some previously posted content. Quotes use the spellings found in the source material. The second embedded link connects to a series of related posts. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).

Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.

“TRIV’IAL, adjective [Latin trivialis; probably from Gr.; Latin tero, trivi, to wear, or from trivium, a highway.]

  1. Trifling; of little worth or importance; inconsiderable; as a trivial subject; a trivial affair.

  1. Worthless; vulgar.

Trivial name, in natural history, the common name for the species, which added to the generic name forms the complete denomination of the species; the specific name. Thus in Lathyrus aphaca, Lathyrus is the generic name, and aphaca the trivial or specific name, and the two combined form the complete denomination of the species. Linne at first applied the term specific name to the essential character of the species, now called the specific definition or difference; but it is now applied solely to the trivial name.

— quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

Whether we speak them, sign them, write them, and/or think them, words are anything but trivial. Words have power. As I often mention, śabda (or shabda), ranks as one of my top six siddhis or “powers.” Part of the power of words obviously comes from our understanding of them and the way we use them. More power comes from how we interact with them; how they manifest (i.e., become tangible); and how we internalize and ultimately embody them.

For example, consider what happiness means to you and how you experience the state of being “happy”. This time of year, I often mention the fact that people experience happiness in different ways. For some people it is an ecstatic kind of joy, for others it is “not being miserable”, and then there is everything in between. Since Wednesday was Erev Sukkot, the eve of what some people consider the “Season of Happiness”, I decided to get serious about the meaning of “happy.” And, any time I get “earnest” about a word, I turn to one of my favorite dictionaries: An American Dictionary of the English Language, a. k. a. Webster’s 1828 dictionary.

“HAP’PY adjective [from hap.]

  1. Lucky; fortunate; successful.

Chimists have been more happy in finding experiments, than the causes of them.

So we say, a happy thought; a happy expedient.

  1. Being in the enjoyment of agreeable sensations from the possession of good; enjoying pleasure from the gratification of appetites or desires. The pleasurable sensations derived from the gratification of sensual appetites render a person temporarily happy; but he only can be esteemed really and permanently happy who enjoys peace of mind in the favor of God. To be in any degree happy we must be free from pain both of body and of mind; to be very happy we must be in the enjoyment of lively sensations of pleasure, either of body or mind.

Happy am I, for the daughters will call me blessed. Genesis 30:13.

He found himself happiest, in communicating happiness to others.”

— quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

Noah Webster, whose name has become inextricably linked to words, understood all the different ways that words contain power — as well as the power of people sharing a language. He was born on October 16, 1758, in Hartford, Connecticut and graduated from Yale College (in 1779).The lexicographer, textbook pioneer, English-language spelling reformer and grammarian, journalist, political writer and editor, lobbyist, state representative, and author started off as a teacher. However, he quickly resigned from his initial teaching position after deciding he would be happier as a lawyer. Studying law and teaching (to earn his keep) left him so depressed that he had to take a break to regroup and find a new mentor. Unfortunately, after passing the bar exam (in 1781), he couldn’t find a job as a lawyer and went back to teaching. This time, however, the morale of the man who is remembered as the “Father of American Scholarship and Education” was affected by the the poor quality of elementary school textbooks. He was reportedly “appalled” and decided he could do better.

Noah Webster’s 3-volume collection, officially called A Grammatical Institute of the English Language, started with the “Blue-Backed Speller”, published in 1783, when the author was 25. It was organized according to a very specific pedagogy based on his theories of child development. It was also very secular in nature and highlighted American history. At the age of 26, about a year after publishing his speller, Mr. Webster published a grammar book. Finally, he published a reader in 1785, when he was 27. The proceeds of the speller, in particular, enabled him (at 43 years old) to start focusing on the production of a series of English dictionaries. In total, he would spend 26 years working on the dictionary that is now synonymous with his name.

“HAP’PY adjective [from hap.]

  1. Blessed; enjoying the presence and favor of God, in a future life.

  1. Harmonious; living in concord; enjoying the pleasures of friendship; as a happy family.

  1. Propitious; favorable.”

— quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

Noah Webster’s first dictionary was a purely English dictionary. Published in 1806, he stated that it had 5,000 more words than could be found in the best English dictionaries. In 1807, Noah Webster he started working on An American Dictionary of the English Language. Completed in 1825 and published in 1828 (with a copywrite date of April 14th), it was the first American English dictionary and contained over 70,000 words — 12,000 of which had never appeared in a dictionary before, including words that were uniquely “American”* (meaning they were from Native, Indigenous, and First Nations languages and/or from languages of non-English speaking colonizers). Part of the reason it took so long to complete was that he had to learn 28 languages, including Sanskrit and Persian, in order to document the etymology of the words.

Unlike the original speller, the American dictionary had some definite religious overtones (which some historians attribute to his age). Another notable feature of Mr. Webster’s publications was that he popularized what he considered simpler, more phonetic spelling (e.g., “color” instead of “colour”, “music” instead of “musick”, “center” instead of “centre”). Of course, some of his preferred spellings never took hold. For example, most Americans use the spelling “women”  versus “wimmen” or “wimen”, which Noah Webster considered more accurate. Then there is the aforenoted “chimist” instead of “chemist”.

*NOTE: While Noah Webster was one of the co-founders of the Connecticut Society for the Abolition of Slavery, he ultimately distanced himself from the abolitionist movement and went so far as to publish an American history textbook that simultaneously removed historical references to slavery, disparaged African Americans, and leaned into white nationalism. He also indicated that “slavery is a great sin and a general calamity—but it is not our sin [in the North]….”

While some view his perspective change in the 1830’s as a reaction to criticism related to certain abolitionist being against slavery but not anti-slavery, evidence of these opinions can be found in the 1828 dictionary (e.g., in certain definitions and in the lack of etymology for words directly related to certain tribes).

“EARNEST, adjective

  1. Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited.

They are never more earnest to disturb us, than when they see us most earnest in this duty.

  1. Ardent; warm; eager; zealous; animated; importunate; as earnest in love; earnest in prayer.

  2. Intent; fixed.

On that prospect strange

Their earnest eyes were fixed.

  1. Serious; important; that is, really intent or engaged; whence the phrase, in earnest To be in earnest is to be really urging or stretching towards an object; intent on a pursuit. Hence, from fixed attention, comes the sense of seriousness in the pursuit, as opposed to trifling or jest. Are you in earnest or in jest?”

— quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

In addition to being the anniversary of the birth of Noah Webster, October 16th is also the anniversary of the birth of Oscar Wilde. Born Oscar Fingal O’Fflahertie Wills Wilde in 1854, in Dublin, Ireland, the poet and playwright was the author of one of my favorite books, The Picture of Dorian Gray, and wildly successful plays like A Woman of No Importance (premiered in April 1893), An Ideal Husband (premiered in January 1895), and The Importance of Being Earnest, A Trivial Comedy for Serious People (premiered in February 1895). Like so many of his works, the aforementioned novel and plays feature people living double lives specifically because there was a dramatic contrast between social expectations and private desires. This contrast — between what a person believed would make them happy versus what Victorian society defined as seriously, important and ideal (for one to be happy) — wasn’t just playing out in Oscar Wilde’s work; it was playing out in his life. Mr. Wilde was homosexual during a time when homosexuality was criminalized in Victorian society and the premiere of Earnest marked one of the professional high points and personal low points of his life.

The following excerpt was posted in 2020 and 2022 (in slightly different contexts):

“Oscar Wilde’s play The Importance of Being Earnest, A Trivial Comedy for Serious People premiered on February 14, 1895 at the Saint James Theatre in London. It is a love story (or love stories) of sorts, but it is also a comedy of errors and a social satire full of love, love triangles, double entendres, double lives, mistaken identities, the dichotomy of public versus private life in Victorian society, and so many trivialities that one can hardly be blamed for questioning that about which one should be serious… or earnest. Like his other plays, Earnest was well received and marked a professional high point in Wilde’s life. However, it also marked a personal low point: Wilde’s trial, conviction, and imprisonment for homosexuality — which was illegal in Victorian England. Earnest would be the last play written by Oscar Wilde and, some would argue, his most popular.”

“LADY BRACKNELL.
My nephew, you seem to be displaying signs of triviality.

JACK.
On the contrary, Aunt Augusta, I’ve now realised for the first time in my life the vital Importance of Being Earnest.”

— quoted from Act III of The Importance of Being Earnest, A Trivial Comedy for Serious People by Oscar Wilde

Wednesday’s playlist is available on YouTube and Spotify. [Look for “10162024 The Vital Importance of Being…”]

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.

White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

### What Does Happiness Mean To You? ###

The Vital Importance of Being… (just the music & blessings)** UPDATED w/link** October 16, 2024

Posted by ajoyfulpractice in Changing Perspectives, Music, One Hoop, Yoga.
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Many blessings to everyone and especially to anyone getting ready for Sukkot and/or seriously grateful for friendship, peace, freedom, understanding, and wisdom.

Stay safe! Live well! Hydrate and nourish your heart, body, and mind.

CLICK HERE FOR THE RELATED POST.

Please join me today (Wednesday, October 16th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “10162024 The Vital Importance of Being…”]

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.

White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).

Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.

### 🎶 ###

What Does It Mean to be Free? (the “missing” Monday post w/links) June 19, 2023

Posted by ajoyfulpractice in Buddhism, Changing Perspectives, Gratitude, Healing Stories, Hope, Life, Meditation, One Hoop, Pain, Peace, Philosophy, Suffering, Texas, Tragedy, Wisdom, Yoga.
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Happy Juneteenth!! Happy Pride!! Many blessings to all!!!

This is the “missing” post for Monday, June 19th. It includes links to two (2) other Juneteenth posts. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice. Donations are tax deductible; class purchases are not necessarily deductible.)

Check out the “Class Schedules” calendar for upcoming classes.

“FREEDOM, noun

  1. A state of exemption from the power or control of another; liberty; exemption from slavery, servitude or confinement. freedom is personal, civil, political, and religious. [See Liberty.]

  2.  Particular privileges; franchise; immunity; as the freedom of a city.

  3. Power of enjoying franchises.

  1. Exemption from fate, necessity, or any constraint in consequence of predetermination or otherwise; as the freedom of the will.

  2. Any exemption from constraint or control.

  3. Ease or facility of doing any thing. He speaks or acts with freedom

  4. Frankness; boldness. He addressed his audience with freedom

  5. License; improper familiarity; violation of the rules of decorum; with a plural. Beware of what are called innocent freedoms.”

– quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

Not long after people from outside of what we now call “the Americas” started colonizing, settling, and being moved to the continents, languages started to change. To be more specific, new languages started to be created. One of those languages is what we now know of as Standard American English (SAE) – what most Americans probably think of as just “English” (even though it’s not Standard English, a.k.a. “English English”). Motivated to codify this new language, Noah Webster, the “Father of American Scholarship and Education,” started creating education tools, including the “Blue-Backed Speller” and An American Dictionary of the English Language.

The 1828 dictionary was Noah Webster’s second dictionary and it took him over twenty years to compile. Part of the reason it took him 28 years to publish this dictionary was that he needed to learn twenty-eight languages (including Old English, Gothic, German, Greek, Latin, Italian, Spanish, French, Dutch, Welsh, Russian, Hebrew, Aramaic, Persian, Arabic, and Sanskrit), in order to provide the etymology for the words he was collecting. He also had to collect the words, collect the meanings, decide upon pronunciation and spelling standards, and decide which words (generally related to the British empire) not to include. And, he collected a lot of words!

The original, 1828 publication of An American Dictionary of the English Language contained 70,000 words – about 12,000 of which had never been published in a dictionary before. These were all words that Noah Webster considered to be American English words (and some of which he might have even described as being “uniquely American.”) While the words “freedom” and “free” are not “uniquely American,” they were obviously included in Webster’s 1828 dictionary. After all, Americans have a unique understanding of (and relationship with) these words and concepts.

“FREE, noun [Heb. See Frank.]

  1. Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations.

  2. In government, not enslaved; not in a state of vassalage or dependence; subject only to fixed laws, made by consent, and to a regular administration of such laws; not subject to the arbitrary will of a sovereign or lord; as a free state, nation or people.

  3. Instituted by a free people, or by consent or choice of those who are to be subjects, and securing private rights and privileges by fixed laws and principles; not arbitrary or despotic; as a free constitution or government.

    There can be no free government without a democratical [sic] branch in the constitution.

  4. Not imprisoned, confined or under arrest; as, the prisoner is set free

  5. Unconstrained; unrestrained; not under compulsion or control. A man is free to pursue his own choice; he enjoys free will.

  6. Permitted; allowed; open; not appropriated; as, places of honor and confidence are free to all; we seldom hear of a commerce perfectly free

  7. Not obstructed; as, the water has a free passage or channel; the house is open to a free current of air.

  8. Licentious; unrestrained. The reviewer is very free in his censures.

  9. Open; candid; frank; ingenuous; unreserved; as, we had a free conversation together.

    Will you be free and candid to your friend?”

– excerpted* from Webster’s Dictionary 1828: American Dictionary of the English Language

*NOTE: There are a total of 20 definitions listed for the word “free” as a noun.

I think everyone (whether they are American or have never been to America) has an understanding of and relationship with the concept of “freedom.” However, we may not always understand each others understandings and/or how one person’s freedom balances with another’s experience of freedom. In Eastern philosophies like Buddhism and Yoga, “freedom” is to be free of suffering and, also, to be free of the root causes of suffering, which include avidyā (“ignorance”) and attachment. While that type of freedom is not necessarily an easy thing to achieve, it is a relatively easy concept to understand – however, it is not something that can be legalized.

As my phenomenal yoga-buddy Julie and I have discussed, some cultures do not have specific words for “free” and “freedom,” because in those cultures – including some indigenous cultures around the world – there is no need for a legal definition of freedom. One could argue that some have no need for a legal definition of “freedom,” because to infringe upon someone else’s way of living would be tantamount to killing them (i.e., the same as taking their life). The United States of America, however, was born out of a desire to be legally free. Yes, it is ironic, that that it’s very foundation was built on the backs of people who were not free; but, that’s a story for another day.

No! Wait!! That is part of the story of the day. Because today is Juneteenth.

“Juneteenth” is a portmanteau of June Nineteenth. Also known to some as “Emancipation Day,” today is the day, in 1865, when General Gordon Granger on the balcony of Ashton Villa (in Galveston, Texas) and read General Order #3, which proclaimed “… all slaves are free.” Of course, what that meant in 1965 and what the means today may be different: – depending on who you were/are and where you live(d).

Click here to read General Order #3 and to discover why Juneteenth is personal to me.

“FREE, verb transitive

  1. To remove from a thing any encumbrance or obstruction; to disengage from; to rid; to strip; to clear; as, to free the body from clothes; to free the feet from fetters; to free a channel from sand.

  2. To set at liberty; to rescue or release from slavery, captivity or confinement; to loose. The prisoner is freed from arrest.

  3. To disentangle; to disengage.

  4. To exempt.

    He that is dead is freed from sin. Romans 6:18.

  5. To manumit; to release from bondage; as, to free a slave.

  6. To clear from water, as a ship by pumping.

  7. To release from obligation or duty.

    To free from or free of, is to rid of, by removing, in any manner.”

– quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

There is no playlist for the Common Ground Meditation Center practices.

A 2021 playlist is available on YouTube and Spotify. [Look for ”0619 Juneteenth 2021”]

Click here for an additional (and also personal) reflection on Juneteenth, which includes a 2022 update about military bases.

### “Oh, freedom, Oh, freedom / Oh freedom over me” ~ Odetta ###

FTWMI*: What Does It Mean to You? October 16, 2022

Posted by ajoyfulpractice in Books, Buddhism, Changing Perspectives, Faith, Gratitude, Healing Stories, Hope, Life, Meditation, Music, Philosophy, Religion, Suffering, Sukkot, Tragedy, Wisdom, Yoga.
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Chag sameach!” to those celebrating Sukkot and getting ready for Shemini Atzeret and Simchat Torah.

*As some of you know, I haven’t been posting my normally verbose content because I’ve been working up to some big projects (which are all come together in the next 2 weeks). Since I haven’t posted much during this Sukkot – and since today is the anniversary of the birth of Noah Webster (b. 1758) and Oscar Wilde (b. 1854), here’s a revised post with links to some of my other Sukkot-related content.

For Those Who Missed It: This was originally posted in September 2021. You can request an audio recording of the related practices via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

“I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment.”

 

– Tenzin Gyatso, the 14th Dalai Lama in July 2015

During Sukkot, people are commanded to be happy. But what does happiness even mean? Happiness is, after all, a really personal thing, a really personal experience. I can ask, “What do you need to be happy?” But it would be really ignorant to believe that if I surround myself with the things and people that “make you happy” that I will also be happy. In fact, that’s an example of several different types of avidyā (“ignorance”) and klişţa (dysfunctional/afflicted) tendencies that lead to suffering. Furthermore, if you’ve studied a little philosophy, especially a little Eastern philosophy, you know it’s a trick question; because you know that happiness is a state of mind. So, it is more important to know (a) what you value and appreciate and (b) what happiness means to you (at this moment and in any given moment).

As I’ve mentioned before, Hod, the fifth sefirot  or attribute of the divine on the Tree of Life, translates into English as “humility,” “gratitude,” “splendor,” and “glory.”  Thinking of all of those together gives us some insight into what it means to be thankful – in other words, pleased, relieved, and grateful. To be grateful is to feel and/or show an appreciation for a kindness or courtesy. Gratitude, then, is defined as the “quality of being thankful; [the] readiness to show appreciation for and to return kindness.” Finally, appreciation is the defined as “recognition and enjoyment of the good qualities of someone or something.” Even though anyone can say “thank you,” for the smallest demonstration of kindness – and we absolutely must as it is a way of returning some of that kindness – it can sometimes feel like a throwaway line. A true expression of gratitude, however, includes a little detail to demonstrate “a full understanding” of why something or someone is valued.

“Western society commonly perceives happiness as the outcome of what you achieve and acquire….

Happiness is not a happening. Happiness is a state of mind. You can have everything in the world and still be miserable. Or you can have relatively little and feel unbounded joy.

The Talmud says:

‘Who is rich? The one who appreciates what he has.’ (Pirkei Avot 4:1)”

 

– quoted from “Way #27: Happiness” in 48 Ways to Wisdom by Rabbi Noah Weinberg

Once we establish what we value and appreciate, we can look at happiness as the embodied expression of our enjoyment and appreciation. Then, too, we must recognize that “happiness” (whatever that means to you at this moment) is not one-size-fits-all. For some people, happiness is an ecstatic kind of joy. For others, it is “just not being miserable.” Then there is every experience in between – plus the fact that the way we experience happiness today may not be the way we experienced happiness yesterday or the way we will experience it tomorrow.

At the Happiness Studies Academy (HAS), where you can get a certificate in “Happiness Studies,” the experience that is happiness falls into the rubric of positive psychology, which is defined as “the scientific study of positive human functioning and flourishing on multiple levels that include the biological, personal, relational, institutional, cultural, and global dimensions of life.” In other words, scholars like HAS co-founder Dr. Tal Ben-Shahar are concerned with the interdisciplinary science of living a good life – whatever that means to you at this moment. As I mentioned on September 25th, the anniversary of the creation and initial approval of the United States Bill of Rights (in 1789), the founding fathers had definite ideas about what was needed in order for the citizens of their new nation to experience “life, liberty, and the pursuit of happiness.”

Similarly, the Buddha expressed ideas about what a person needs to be happy and the HAS definition fits the Buddha’s teachings on the happiness of a householder. Bhante Henepola Gunaratana, a Sri Lankan Theravada Buddhist monk, summarizes the overall Buddhist concept of happiness as “not suffering” or being free of suffering. Then there is the German philosopher Friedrich Nietzsche (an October baby), whose ultimate meaning is not exactly like Patanjali’s instructions in the Yoga Sūtras; and yet, sounds very similar to YS 2.46 (“sthirasukham āsanam”). In both cases, there is an emphasis on finding balance between effort and relaxation (i.e., power without resistance).

“Happiness is the feeling that power increases – that resistance is being overcome.”

 

– Friedrich Nietzsche

One thing to remember, when applying Nietzsche’s words to our physical practice (or to society), is that there is resistance in too much power. Think about a power lifter who has very muscular arms and legs. They might have some flexibility in their spine and hips, but their most muscular parts tend to be their least flexible parts. So, while they might be able to move easily in one direction, they might find it really hard to move in a direction that is counter to the way they have trained their body. Furthermore, finding balance between effort and relaxation, finding that state where there is power without resistance, is not just physical; it requires mental and emotional effort as well. Happiness, after all, is a mind-body-spirit experience.

Science has shown that our propensity for happiness is based on a cocktail of genetics, personality, and attitude. That mixture of elements combined with our circumstances creates what was referred to by Drs. Philip Brickman and Donald T. Campbell as a “hedonic treadmill” (or “hedonic adaptation”), whereby as our circumstances change our expectations (and desires) also change – creating a baseline for happiness. Accordingly, research in positive psychology shows that regardless of how extreme an event is (e.g., we win the lottery or experience a debilitating accident) people return to their happiness baseline (or “hedonic set point”) in a relatively short period of time. We just need recover time.

During that recovery time there are things that promote good mental, emotional, and physical health. In fact, Dr. Tal Ben-Shahar’s “Six Tips for Happiness” encapsulate the best ways we can spend our time if we want to cultivate happiness, including: eating well, sleeping, staying hydrated, exercising, and the practices of acceptance and gratitude. Some of those things we may not always want to do, but we feel better when we do them. We also may or may not (automatically) feel grateful for what has happened to us, but not being grateful for something is definitely detrimental. Furthermore, science has shown that even thinking about something for which we could be grateful is beneficial.

The benefits of thinking, contemplating, and/or meditating on “positive” emotions are some of the reasons why Matthieu Ricard, considers happiness a skill. M. Ricard is a French Tibetan Buddhist monk who has served as a translator for the 14th Dalai Lama and has been called “the happiest man in the world.” He is also one of the monks whose brain has been observed and studied to learn the clinical benefits of meditation. What researchers have learned about M. Ricard’s brain, however, is about more than just mindfulness. While hooked up to 256 electrodes, the brains of Matthieu Ricard and the other mediators indicated that even adult brains have some neuroplasticity and, therefore, can be changed. The research shows that we can not only change our brains; it shows that in doing so we can change our baseline for happiness.

M. Ricard equates changing one’s baseline for happiness to training for a marathon. It’s about pacing and using the appropriate techniques. In the documentary “A Joyful Mind,” Dr. Richard Davidson, a psychologist and neuroscientist at the University of Wisconsin, states that brain scans indicate someone new to meditation can meditate 30 minutes a day over a 2-week period and see a change in brain activity. If you specifically want to change your baseline for happiness, one of the most effective “training techniques” is cultivating benevolent thoughts – like meditating on loving-kindness and compassion (which takes us right back to Leo Tolstoy’s answer of “do that person good”). Another effective method for changing your happiness baseline is giving thanks.

“You don’t start by the action; you start by the motivation, and motivation is something that can be cultivated…..

 

It is the inner quality that you need to cultivate first, and then the expression in speech and action will just naturally follow. The mind is the king. The speech and the activities are the servants. The servants are not going to tell the king how it is going to be. The king has to change, and then the other ones follow up.”

– Matthieu Ricard, speaking about generosity and other mental attitudes in a 2011 Sounds True interview with Tami Simon, entitled “Happiness is a Skill”

In 2020, when World Mental Health Day (Oct 10th) fell during Sukkot, I mentioned that happiness could be considered an aspect of good mental health. I also mentioned that The Mental Health Foundation, the largest charity in the United Kingdom devoted to mental health, points out that “Good mental health is not simply the absence of diagnosable health problems, although good mental health is likely to protect against development of many such problems.” I ultimately concluded that when we look at happiness through this mental health lens, “happy people,” just like people with good mental health, are capable of doing certain things that may not be possible when experiencing mental health issues and/or when unhappy. This is consistent with the Yoga Philosophy.

Rabbi Noah Weinberg made the same observation in 48 Ways to Wisdom in “Way #27: Happiness,” when he dispelled certain myths about happiness and contentment by pointing out that a happy person has the energy and inclination to do things like spontaneously go for a boat ride. The unhappy person, however, only seems to have the energy and inclination to stay stuck in a downward spiral. Here, again, it is important to remember that if we don’t have a recovery period – after experiencing something really good or something really tragic – any one of us can get stuck in that downward spiral.

Just as we can raise our baseline for happiness, circumstances can lower our baseline. In either case, there is a change in brain chemistry as well as in behavior. We may welcome the physiological changes that come from being a happier person. However, if our baseline is going down, we may find we need some help – possibly even some professional help – in order to get ourselves and our baseline back to a functioning level. Because, again, the key to happiness fits our mind, body, and spirit.

“Happiness is a sense of harmony, completion, and wholeness.”

 

– quoted from The Meaning of Happiness: The Quest for Freedom of the Spirit in Modern Psychology and the Wisdom of the East by Alan Watts 

Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, October 16th) at 2:30 PM. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Sunday’s playlist is available on YouTube and Spotify. [Look for “10102020 World Mental Health Day (also Sukkot 4)”]

“Give yourself permission to be human.

Happiness lies at the intersection between pleasure and meaning.

Keep in mind that happiness is mostly dependent on our state of mind, not on our status or the state of our bank account.

Simplify!

Remember the mind body connection.

Express gratitude, whenever possible.”

 

– quoted from the Harvard University’s Psychology 1504 (“Positive Psychology”) course by Dr. Tal Ben-Shahar

You can find portions of this post, in slightly different contexts, in the linked posts highlighted above.

 

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING. 

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.]

 

### Be Joyful! Whatever that means to you at this moment. ###